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Pidray (, pdry) was an Ugaritic goddess of uncertain character. She is first attested as an Amorite deity in a bilingual Mesopotamian lexical list, but she is otherwise almost exclusively from Ugaritic texts. While she is well attested in this text corpus, her role in Ugaritic religion remains uncertain. It has been proposed that she was one of the tutelary deities of the kings of Ugarit. Another proposal connects her with the weather, though this assumption is not universally accepted. The meaning of her name also continues to be disputed. In Ugaritic myths, she is described as a daughter of the weather god Baal. In the Baal Cycle, she appears alongside the goddess Tallay, regarded as her sister. In a single passage they are also joined by Arsay. Pidray alone is also mentioned in the myth Marriage of Nikkal and Yarikh.
suggests that Pidray's name might be etymologically related to that of the minor god [[Pidar]]. Krebernik notes that while in the past Pidar's name was considered to be derived from Ugaritic ''pdr'', "city," it is most likely related to the [[Hurrian|Hurrian language]] word ''pedari'', "bull." Dennis Pardee outright identifies Pidray's and Pidar's names as the feminine and masculine forms of the same word, but believes that "Fatty" is the most plausible translation. Juan Pablo Vita assumes that Pidray had Hurrian origin, without speculating about the precise etymology of her name.
It has been suggested that Pidray might have functioned as one of the tutelary deities of the ruling house of Ugarit or of the kingdom as a whole, as she is attested in relation to the royal palace.
There is no evidence that either of the goddesses associated with Baal, Anat or Ashtart, was regarded as the mother of Pidray or her sisters.
Gabriele Theuer proposes that ybdrmy was an epithet or alternate name of Pidray. This deity is mentioned in the myth Marriage of Nikkal and Yarikh as one of the goddesses which according to Ḫiriḫibi Yarikh could marry instead of Nikkal. She is not otherwise attested in any Ugaritic texts. Wilfred G. E. Watson and Daniel Schwemer consider ybrdmy to be one of the daughters of Baal, but not as the same deity as Pidray. It has also been suggested that she was a sister of Attar or his daughter.
In one of the Ugaritic deity lists, Pidray is placed between the craftsman god Kothar-wa-Khasis and the warrior god Attar. In another, she occurs between Šarruma and Daqitu. Dennis Pardee argues that the latter goddess should be considered a member of the same group of deities as Pidray.
An Amorite-Akkadian bilingual Lexical lists presents Pidray as the Amorite counterpart of the Mesopotamian goddess Nanaya. An equivalence between Pidray and the Hurrian goddess Ḫepat is attested in Ugaritic texts. Wilfred H. van Soldt argued that from Ugarit invoking the latter goddess, fourteen of which are known, use her name as a stand-in for Pidray. However, Steve A. Wiggins notes that fully equating Pidray and Ḫepat is "unwarranted". Daniel Schwemer remarks that there is no indication that she functioned as the wife of the weather god, unlike Ḫepat, who was regarded as the wife of Teshub.
Pidray is well attested in religious texts from Ugarit, and it has been argued that she played an important role in the religious life of this city. The first tablet discovered during excavations in 1929 mentions her among the deities receiving offerings during an elaborate ritual apparently taking place over the course of a day and a night. During the part of it taking place at night, near the end of the ceremony, Pidray received a cow after the same offering to Šarruma and before the offering of an ewe to Daqitu. Further ritual texts mention Pidray receiving a ram as a burnt offering in the temple of Baal and another as a "peace offering". A text labeled as "sacrifice to the gods of Jebel Aqra" lists her as a recipient of a ram between Kothar-wa-Khasis and "Mountains and Waters-of-the-Abyss". Pidray is also most likely also referenced in the closing line of a Hurrian religion ritual from Ugarit (KTU 1.42). This text is assumed to be a description of ritual anointing of statues of deities. In some other cases it is uncertain if the deity listed is Pidray or Pidar due to the state of preservation of the tablets making restoration of the full name difficult.
A festival dedicated to Pidray is also attested. It is known that it involved the preparation of a bed for her, though the exact purpose of this action remains unknown. It has been suggested that it represented a hieros gamos rite or an incubation, but Dennis Pardee notes that no further information in favor or against one of these possibilities is available. He proposes that it might have been focused on contemplation of the deity as another alternative. It took place on the nineteenth day of an unknown month. It is possible that it was the culmination of a full moon celebration. The same ritual might be mentioned in another text which states that at a certain point during the year, Pidray was present in the "house of the king." A direct reference to sacrifices made to Pidray in the royal palace is also known from an administrative tablet listing the supplies of wine provided by various towns in the proximity of Ugarit.
Pidray is mentioned in a greeting formula in the letter of , king of Amurru kingdom, to Ammittamru II, king of Ugarit, alongside the weather god from a location whose name is damaged and "the thousand gods".
A single late attestation of Pidray is known from outside Ugarit. A papyrus written in Aramaic in the Demotic script mentions "Pidray of Raphia" alongside Baal of Saphon. This document has been described as an isolated example.
Another myth which references Pidray is Marriage of Nikkal and Yarikh. Ḫiriḫibi mentions her as one of the goddesses who Yarikh could marry instead of Nikkal. However, the moon god rejects this proposal.
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